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This is our fifth post in our series on sexual abuse. Don’t miss parts one, two, three, and four.

As we discuss sexual abuse, we think it is important to address the problem that churches rarely respond to victims well. Many Christians will focus solely on the importance of the abuser repenting and the victim forgiving. Abuse is treated as though it impacts identically two people: the abuser and the victim. But this isn’t the case. Recently, Joel Miller wrote an excellent piece highlighting the limitations of this paradigm by analyzing Josh Duggar’s public statement. Miller notes how Josh references himself over 20 times while only obliquely hinting at his victims twice. If abuse only impacts two people, talking about one’s self can seem a lot like taking personal responsibility. But abuse does not impact only the abuser and the abused.

When we recognize the communal reality of sin, we need a way for people to blow the whistle and say, “I’ve been sinned against!” A person who comes forward ought to be taken seriously and soberly. There is a problem in the community, and the Christians who gather together need to take action in order to seek God’s justice lived out through communal repentance. But that rarely, if ever, happens. Instead, anyone who tries to sound an alarm that he or she has been sinned against is treated with grave suspicion and often gets a number of admonishments. Accusations of sexual abuse go against the grain because they call into question the abuser’s character. Abuse is about lording power over another; abusers frequently pick out people in the community who are least likely to be believed if they can ever summon the courage to come forward.

As Christians, we cannot speak of sin’s potential to rupture our relationships with other people if we do not have space for victims to say “I have been sinned against.” Part of the reason why sexual abuse is so insidious is that abusers depend on forcing their victims into silence and removing their victims’ ability to object to what is happening. Even if a victim attempts to pursue a “Matthew 18” approach in an effort to stop the abuse, the victim will at some point need to go to the Church in order to say, “I have been sinned against.”

Churches encourage people to deal with their own personal sin by avoiding judging others. There are times and places when it is appropriate to tell people to remove the log from their own eye, yes. However, instances of sexual abuse should not be occasions for admonishing the abused to focus on his or her own sins. Well-meaning Christians have assumed far too often that a victim comes forward because he or she needs help forgiving the abuser. Really, victims come forward to help expose a larger problem affecting the entire community, and forgiveness is a lengthy process that cannot be taken lightly. A church that demands victims simply forgive their abusers is a church that absolves itself from its responsibility to all of its congregants.

Christians can be notorious in asking victims to identify whether their sin had any part in the abuse. Especially if the victim has a developed or developing female shape, an absurd number of Christians will respond by peppering her with questions like What were you wearing? Did you have anything to drink? Did you say or do anything that could have indicated that you were open to sex? Were you immodest in anyway? How was your hair styled? and other such nonsense. Asking people who have been seriously violated to sear their own consciences for any hint of wrongdoing is spiritual abuse. Christians who ask these questions are not interested in providing comfort; these questions are about placing blame.

Unfortunately, many pastors and biblical counselors are experts at adopting a patronizing tone when talking with survivors. They focus on how the survivor needs to forgive and repent for his or her own part lest the survivor cultivate “resentment.” We can’t think of a more effective strategy for ensuring that sexual abuse victims do in fact come to a place of resentment…of the church and the shoddy theology used to justify this pastoral approach.

Recognizing that sin is communal opens the door to a different pastoral approach. Communities that see the communal nature of sin will ask themselves questions like, “How have we contributed to this situation? What changes can we make so that this never happens again? How can we help other churches be more proactive in this area? What can be done to ensure that the allegations are investigated by appropriate legal authorities? How can we extend pastoral care to known victims? Are there other people who have been victimized? What can we do to hold the abuser accountable?”

There’s a tension for Christian communities. An abuser that goes to confession has taken a sacramental step towards his or her own healing. In traditions that do not practice sacramental confession, an abuser might share with an accountability partner which can also be a step toward healing. We are strong advocates that the seal of Confession must never be broken. Any person walking a path of repentance must be encouraged to continue his or her journey. We are constantly falling down and getting back up in order to grow towards Christ. A victim who seeks the church because he or she has been sinned against is calling attention to how the communal nature of sin directly impacts the community. Communities must be walking their paths of repentance together, changing policies and procedures that permit people to be victimized. Our churches must strive to be the most compassionate, the most loving, the most truthful, and the most hopeful communities in existence. But that can only happen when communities are constantly searching out their hearts so that God can shine light in every dark corner, including the culture of silence that permits abuse to continue.

Comment Policy:Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

This is part four in our series on sexual abuse. Be sure to check out parts one, two, and three.

When we decided to write this series on sexual abuse, we made a conscious choice to write it together. Mutual disclosure of the hard life stuff has characterized our relationship almost from the beginning. Our relationship unfolded for us because in the other, each of us found a person who could look into our lives naturally with compassion, grace, and mercy. So many survivors of sexual abuse need to have places where they can have open, honest, and safe conversations about their experiences. Unfortunately, those safe spaces seem rare to the point of being precious.

It’s these kind of observations that make Lindsey’s head spin. Before we started having candid conversations about Sarah’s sexual abuse, Lindsey thought that virtually everyone healing from sexual abuse had companions on the journey. After all, don’t abuse survivors share their stories with their closest friends, get help, and move forward in life? Isn’t that what we are led to believe? Lindsey has sat through dozen of trainings on sexual abuse for mandatory reporters, but theory only gets you so far. The simple truth of the matter is that disclosure is risky, especially when it comes to disclosing to one’s closest friends. Who wants to share his or her story with a trusted friend only to be met with disbelief, dismissal, blame, and even an aggressive to command to “forgive” and get over it already? Often, survivors have more experience with such responses than non-survivors may imagine.

Abuse depends on a culture of silence. It’s more than one’s abuser saying, “Never tell anyone what happened.” It’s more than one person’s bad reaction. Survivors of sexual abuse have to climb a mountain of cultural misconceptions about what counts as real abuse, what justice ought to look like, and what one is asking for when he or she discloses instances of abuse. Sexual abuse survivors who share their stories are often shunned for airing dirty laundry and refusing to let private matters remain private. Every time an abuse survivor tries to break the silence, he or she can run into a cultural wall of, “You know, you really need to talk about this with a therapist. I’m not trained to help you deal with your problem.” When we say that, we think we are giving good advice and doing what is best for the person. But we aren’t. Sexual abuse is a huge problem. We’ve stopped looking at statistics because it seems like the numbers keep growing. What can a friend do to help bring about real and enduring healing in cases of sexual abuse?

Listen.

It seems too simplistic that listening would be the most critical action in helping another person heal from sexual abuse. However, note that listening breaks silence. Abuse silences the victim. Listening gives space to be heard. Often, abuse shoves the story deep within a survivor. Survivors have learned never, ever, ever to tell their stories because speaking comes with costs that are too high. Imagine a survivor who has had the courage to write her story of molestation on a t-shirt for a Take Back the Night event. She goes with a close friend to look at the shirts, all while observing whether this friend has ears to listen. Walking through the t-shirts, the friend comments appropriately on some messages left. The survivor’s hope builds as her shirt is approaching. 3 steps, 2 steps, 1 step, BREATHE, linger, wait. Her friend is another 2 steps away… “Oh my goodness, I can’t believe someone put that shirt in the display. Who cares if your brother touched you? That’s totally normal. Hasn’t she ever heard of kids playing doctor?” Sometimes, both direct and indirect ways people tell a survivor to shut up can be even more painful than the abuse itself. The silencing continues, and the survivor needs to gather herself before moving forward. She can’t find a voice even in anonymity.

It can be easy for people who haven’t been sexually abused to say, “Okay, I get it. Some people react badly. But I would never react in that way. I know to listen.” Here’s a pin for popping that balloon. It doesn’t work that way. If a survivor has tried to share his or her story with 24 other good and trustworthy people, you’re simply the 25th person in that line. Survivors aren’t stupid. A culture of silence means that survivors are attempting to fly to a safe haven with no navigation aids. In a culture saturated by social media, some survivors have decided to throw caution to the wind and say something on a public platform: why risk systemically testing your friends one by one to see if any among them know how to listen? Isn’t it better to get it all out at once and see who is still standing by you when the dust settles? But even then, a survivor encounters the demands of a culture of silence that shames him or her for “oversharing” and asserts that certain things are best handled through “proper channels.”

Although it’s well-intentioned, discussing the “proper channels” shows a deep misunderstanding of how trauma from sexual abuse work. So much of what non-survivors know assumes that the abuse is actively occurring right now and is principally a legal matter that needs to be addressed by the police. Have you filed a police report? Do you need to go to the hospital? Are you going to press charges? What evidence do you have? Unfortunately, this kind of “support” is limited and assumes that there is a standard, simple path that all survivors need to take after being abused. Non-survivors can be absolutely clueless in knowing how to listen to a survivor sharing about events from years ago. If a survivor is still processing sexual trauma from over 5 years ago, far too many non-survivors will gaze at the survivor with disgust and say, “Look, I’m not your therapist. If it’s still on your mind that much, then you need to get help…serious help.” Trauma is never simply erased. As survivors heal, they get better at dealing with the various kinds of memories that surface, even if these memories remain unexpected and intrusive. Anyone can listen. Some topics can certainly be difficult for non-survivors to hear. It’s great to say things like, “I’m so glad you trusted me with this story. Thank you for letting me listen. It sounds like you might benefit from talking about this with some more people besides me as well. Do you have a therapist that you’re talking with now? Would you like help in finding someone?” Because disclosures can be exceptionally difficult for listeners it’s okay to seek out support for yourself when a disclosure hits you particularly hard.

With it being so hard to find people who are willing to listen, many survivors catch the memo that there’s no place for their stories to be heard. Often, they stuff the hurt, the pain, the anger, the betrayal, everything, all inside. It’s a futile exercise as inevitably our body revolts. The silence becomes crushing, and survivors seek balm for the pain that cannot be shared safely with others. Sarah has heard more disclosures of sexual abuse while drinking heavily with other people or during eating disorder treatment than either one of us care to count. Survivors will self-medicate in a number of ways, many of which are self-destructive. If there is no one willing to listen, there is no other way to deal with the pain than numb it. Even then, people in their lives tend to see the destructive behavior as coming from a place of resentment and lack of forgiveness rather than a place of incredible hurt.

As hard as it is to talk about sexual abuse, it’s possible to make a difference by becoming someone who is able to listen. Sarah finds that listening well comes rather organically after having done so much healing work over time. As a non-survivor, Lindsey has tried to cultivate active listening strategies. It’s hard to listen if you’re doing the talking. Lindsey believes that “Stop talking” is the First Rule of Listening. Some of us are cursed with a tendency to yammer when talking about difficult topics. Watching for your own tendencies can be helpful. It’s also good to practice asking open-ended questions. Think about difficult experiences in your own life where you really needed someone to listen. Who among your friends have been good listeners for you? What do they do that makes them effective listeners? When you speak, express gratitude that a person has trusted you with his or her story. Acknowledge that sharing can be difficult. Lindsey makes an active point of rehearsing how Lindsey wants to respond when a survivor opts to disclose. As of this writing, Lindsey’s immediate response goes something like: “Thank you so much for trusting me with your story. I’m incredibly sorry that you’re having to deal with this. I am willing to listen as you want to tell me more. Are you safe?”

Comment Policy:Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

This is part three in our series on sexual abuse. Click these links for parts one and two.

As we have written our first two posts this week, we have received a number of ideas and requests for topics to include in this series. A few readers have requested that we write about signs of sexual abuse, especially those that Christian parents may fail to notice. One reader asked specifically for more information about what to do if a person who claims to be abused fears perceived sexual advances from other people who are not abusers. Several people who have interacted with us online the past couple of days have used language such as “serious sexual violence,” “legitimate sexual violence,” and “real sexual violence” to differentiate what they see as levels of seriousness when it comes to unwelcome sexual advances made on another person. This is the topic we have chosen for today, and we think it relates well to the suggestion that we write about signs of sexual abuse. (If you have any suggestions for items to include in a future post on that topic, please let us know.)

Why is it that when we discuss sexual violence there is always a tendency to use a tier system for ranking the actions? Touching a young girl’s breasts becomes a not-so-serious tier 1 offense, whereas raping that same young girl is a tier 5 offense. Part of it may be that the legal system responds differently to different specific acts of sexual violence, so we feel justified in thinking of some as “not so bad” and others as “real sexual violence.” In reality, trauma of any kind impacts different people in different ways. We as a society think it’s normal for a veteran to develop PTSD, but tell people who have experienced sexual violence that they should just get over it because it wasn’t that big a deal…except in “some cases of violent rape.” This attitude keeps people from getting help when they have experienced sexual violence, and when we carry it into the church it prevents victims from finding safety in what should be the safest place on earth.

If you are not a survivor of sexual violence, you may have some misconceptions about how victims feel, what kinds of sexual violence can have lasting impacts, and what it means when a person tells you about an experience of sexual violence. The two of us had a long conversation last night about what Lindsey, who is not a survivor, mistakenly believed before meeting Sarah, who is. We’ve listed them below with some additional explanation.

“A person will always begin talking about sexual abuse by saying, ‘I was raped.'” If a person is confiding in you about a story of sexual violence, it is possible that “I was raped” will be the first item shared by the victim. But this is usually not the case. It’s very common for a victim to begin by sharing other details in order to test the listener and determine if that person is safe for further sharing. Victims have had their senses of trust and security violated. It can extremely difficult to share about an experience of sexual violence. One should never assume that the victim has already shared everything that happened, or that if the victim decides to tell more later the additions to the story are exaggerations for attention-seeking purposes. It took Sarah more than two years to share every detail of Sarah’s abuse with Lindsey.

“It’s only real sexual violence if the person was forcibly penetrated.” Sexual violence occurs when one person behaves sexually toward another person in a way that was not wanted or welcomed. It can involve touching and fondling as well as penetration and other actions. Often, an abuser who begins with unwanted sexual touching will eventually proceed to engaging in other sexual behaviors toward the victim. In this case, telling a victim the abuse isn’t real unless it’s penetration is like telling a person with symptoms of ebola, “It’s not real until you’re bleeding internally.” Even if the abuse doesn’t progress from fondling to rape, unwelcome sexual touching can be just as traumatic especially if the victim is met with disbelief instead of support.

“If it really happened, there will be an overwhelming amount of evidence to corroborate the victim’s story.” We’ve known many Christians who have stated confidently that their churches have the perfect policy for dealing with allegations of sexual violence: the story is investigated (whether by church elders alone or involving police too) and if there is sufficient evidence, action is taken. If there is not sufficient evidence, the incident is let go and treated as though it never arose in the first place. Such policies originate in the erroneous belief that there is always evidence if the victim is indeed telling the truth. In reality, it is almost impossible to prove that sexual violence occurred in most cases. If there are no witnesses and the perpetrator does not confess, the situation often becomes the word of the victim against the word of the perpetrator. But lack of evidence does not mean that the incident of sexual violence never occurred.

“Fear experienced by abuse victims is limited to the context of the abuse itself.” When victims lose their sense of security and trust, the world can become a frightening place. Other people who remind the victim of the perpetrator in any way may be perceived by the victim as a threat. Victims may fear touch from others or sights, sounds, smells, and other environmental factors that trigger memories of the abuse and the events surrounding it. It is common for people who experience sexual abuse to be hypervigilant. Victims may perceive innocent behaviors of others as threatening. This does not mean that the victim has fabricated the abuse story and is experiencing sexually deviant delusions; instead, it is a sign that the victim has indeed been abused. Do not accuse the victim of lying if this happens. Instead, assist the person in finding help from a trained professional.

“A support person always has a second chance to be a safe person.” If a victim confides in you, you may expect that person will give you multiple chances to respond well. There’s a perception that if a support person responds poorly during the victim’s first attempt at disclosure, the victim will understand, immediately forgive, and simply try the disclosure again. Most of the time, a support person only gets one chance to respond well. This is not to say that victims are never understanding when a support person feels clueless, but if your first response to disclosure of sexual violence is one of skepticism or outright disbelief, do not expect the victim to give you a second chance. This isn’t about vindictiveness or lack of forgiveness. It’s about the victim’s self-protection. Many victims of sexual violence come to see that very few people in their lives are safe people for discussing what happened to them. If you want to be a safe person in your friend or loved one’s healing process, you should never respond to the disclosure with the attitude that what occurred was not “real sexual violence.” Even if you have doubts or are unsure about the details, do not question the realness of the story. Seek help for yourself if needed.

Can you think of other misconceptions about “real sexual violence” and how it is disclosed? There are several beyond what we have listed here. Let’s discuss them together in the comments.

Comment Policy:Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

This is the second post in our series on sexual abuse. You can read the first post here.

A reflection by Sarah

Forgiveness is one of the most central ideas in all of Christian teaching. Christ commands us to pray, “Forgive us our trespasses as we forgive those who sin against us.” As he hung dying on the cross, Jesus prayed, “Father, forgive them for they know not what they do.” Forgiveness seems like a straightforward concept: forgive everyone, always, and as many times as necessary. Yet anyone who has tried to put these teachings into action can attest to how challenging forgiveness can be. One reason forgiveness is so hard is that perfect forgiveness requires understanding both God’s mercy and God’s justice in a perfect way. Forgiveness, like other components of God’s mercy and justice, reflects the unfathomable and unknowable heart of God. When discussing sexual abuse, it’s paramount to sit in the tension between God’s mercy and God’s justice.

When I first became aware of the news about Josh Duggar’s sexual abuse of his sisters and at least one other girl during his teen years, I was not surprised that his response to the public focused on his asking for and receiving forgiveness both from God and the victims. What did surprise me was seeing that a large number of people I know believe this should be sufficient grounds for ceasing criticism of Josh and his parents and letting the crime remain a “private family matter.” It’s naive to think such a situation should ever have been a private family matter in the first place, and it’s even more naive to think forgiving an abuser is simple and straightforward. I do not claim to know what Josh Duggar’s victims’ psychological and spiritual processes have looked like over the years. It’s possible that they have indeed forgiven him fully. But it’s much more likely that there’s more to the story than we will ever hear. It’s possible that the forgiveness Josh claims they have extended to him is not actually forgiveness. I draw from my own personal experience in saying this.

In some manifestations of conservative Christianity, forgiveness is used as a tool of manipulation. This does not happen only in the Quiverfull movement, but across a wide variety of Catholic, Orthodox, and Protestant traditions. To put some flesh on what I mean by “manipulation,” I’ll share a bit more detail about my own story.

One morning when I was 14, I had finally worked up the courage to tell my parents that I was being abused by a deacon at our church for two years at the time. We were at church early, the perpetrator had fondled my breasts and vaginal area while I was waiting outside the door of the women’s restroom, and I could not contain the truth any longer. I ran into the sanctuary, pulled my mom out and into the restroom, and began to tell her about what had been happening to me. I had barely scratched the surface of the details when I noticed her facial expression. It was cold and severe as she informed me that she thought I was either exaggerating or outright lying. No sooner than she dragged me back into a pew did my abuser approach her and comment on how tall I was growing, and that my height would come in handy next weekend when the church windows needed cleaning. My mom was completely fooled and forbade me to say anything about my “tale” to my dad immediately after church. I could not help myself, so I disobeyed and began blurting out random details of the story as we drove home. My dad’s response was to throw a screaming fit in the car, which terrified me into retracting part of the story and justifying my “incorrect” perception of my abuser’s behavior. This only made things worse, and I spent the rest of the day crying myself into a migraine as my parents told me that I was mentally ill, sexually deviant, unfit to be alone with my younger sister, at risk for tearing apart the entire church community, and in danger of going to hell. That evening, every inch of my privacy was revoked and I was forbidden to speak to anyone about this.

Over the next few months, the need for repentance was hammered into my skull day after day. Not my abuser’s repentance — my own. I was told that I should not commune and that I should instead be contemplating the state of my soul. Most of my mental space was consumed by suicide plans and how I would manage to find one that would work given how closely my parents were monitoring me. All this time, the abuse was continuing. I never had the chance to share the full extent of it because my parents’ condemnation was so swift and unwavering. Eventually, my dad saw what he thought might have been the deacon fondling me. His advice was that I should stay away from the deacon but be understanding and forgiving because of the deacon’s old age. Much later, my mom saw the abuse with her own eyes. Around the same time, a friend from church shared with me that she had also been abused by this deacon. When her parents and my parents eventually talked to each other I learned that this problem had been occurring for years with multiple victims, and those in the community who knew about it preferred to sweep it under the rug.

From that point forward, my parents began saying to me, “We’re sorry. Forgive us,” as though that should be enough to end the pain and bring about healing. Simultaneously, they made it clear that I was never to inform anyone of what had happened to me, and that disobeying this request would only cause more problems for me. At one point they took me to see a local psychiatrist who was all too willing to let them control what I said and did not say about the abuse. The psychiatrist — a mandated reporter, a person with a license to practice medicine — did not report anything. I was never asked for my opinion about how justice could be served. My abuser got away with everything. He was never held accountable by the community in any way. By the time I was an adult and considered reporting the abuse myself, he was ill and mostly homebound — no longer a threat to community safety. He had the privilege of reposing with the public image of a virtuous Christian who was a role model in the community for decades.

As the years have gone by, my parents have begged for my forgiveness repeatedly. They ask me why I can’t just move on with my life, why I can’t accept their apology, and why I am still so bitter and resentful years after the last occurrence of sexual abuse. They inquire as to why I don’t just focus on the good memories of my childhood, as though the good times outweigh the reality that I was sexually abused and the abuse was hidden. What they don’t realize is that forgiveness is a process, and in situations like these it can take a very long time. To them, moving on with my life means not needing or wanting to talk about this anymore. It means shutting up, doing all the life things I’m doing now at age 30, and just not thinking about what happened all those years ago. To them, bitterness and resentment are the same as having strong feelings about it half my life later.

This is the problem with the brand of grace that’s peddled throughout much of American Christianity: Jesus forgives all sins immediately after we say that we are sorry, so it follows that every Christian who wants to be forgiving like Jesus will let go of any wrongdoing once the offenders have apologized. That is the mentality I was raised with, at least when it comes to forgiving parents for making accusations of lying and sexual deviancy in addition to covering up child sexual abuse. That’s why when I was a teenager, I thought parroting “I forgive you” to my parents was the only way to show faithfulness to Christ. I believed that the state of my soul was dependent on it, especially after years of hearing stories about how miserable my grandmother was when she reposed because of all the grudges she had held during her lifetime. I honestly believed that I had forgiven them until my mid-twenties when I realized that I had never really processed what had happened to me and how I felt about the fact that no one was ever held accountable.

“I’m sorry” does not yield automatic forgiveness. Grace is not a gum ball machine where a person can insert a quarter, then go skipping along and blowing bubbles in ten seconds. It’s easy to assume that a survivor is bitter and resentful when you are not the one who has to live with the lasting consequences of a child molester violating your body and your parents insisting on covering up the whole situation. This is why I am skeptical of the claim that Josh Duggar’s victims have forgiven him, and therefore all is well. Perhaps they have, but why are we assuming that is so? Why are we so willing to say that this situation is a private family matter where the victims chose to forgive and move on with their lives? The language in every statement from the Duggar family about this issue suggests a high likelihood that Josh’s victims were manipulated into “forgiveness.” Whether that is the case or not, it happens constantly in conservative Christianity and is inexcusable.

You may have read this whole post and decided that I am a bitter, resentful person who cannot find enough strength in Christ to forgive my parents or my abuser. I have been working for several years on forgiving my parents, and I will probably be continuing that work for several more years. That’s okay. It takes time. I have a kind and patient spiritual director, and will soon be looking again for a kind and patient therapist. Though I cannot yet say that I have forgiven my parents, I can say with confidence that I have forgiven my abuser fully. He sinned against me terribly, but I am no longer angry with him. I hope that in the hereafter, I will get the chance to meet his redeemed self and come to an understanding of the whys that still run through my mind from time to time. On the day I learned of his death, I prayed for the repose of his soul. Some survivors will think I am crazy for this, but I genuinely hope that he is at peace and free from whatever demons and passions that had hold of him when I was young. Getting to a place where I can say all of this has taken hours of therapy and spiritual direction and has required the support of my extensive family of choice. It cannot be forced. A person cannot be manipulated into hoping that her abuser is at rest rather than in torment. I would not hold this attitude up as an expectation for any other survivor. I could not have gotten to this place if I had not willingly distanced myself from the cheap grace messages I had been exposed to in my earliest years as a survivor.

As I engage in discussions on Facebook about the Duggar scandal, something one of my friends commented continues to stick out to me. The implications of this comment are frightening: “Any Jesus who would forgive something like this is no Jesus of mine.” I have to wonder if this kind of thought would still come up in response to sexual abuse if Christians did a better job of teaching forgiveness. If what I had learned about forgiveness as a child and teen was the traditional Christian understanding of forgiveness, I would agree with her. When we reduce forgiveness to, “Being sorry and apologizing is good enough to erase the sin entirely,” we distort the meaning of Christ’s death and resurrection. We communicate that Jesus will save the child molester who makes a public showing of remorse, no questions asked…but when it comes to the child who has been severaly sinned against, her salvation is dependent upon being manipulated into “forgiveness.”

Forgiveness is intimately connected to God’s judgement. When humans make so many misjudgments in cases of abuse, it can be difficult to trust that God can and will enact truly perfect justice. Until there is perfect justice, the cries of victims will continue bear witness to a world in desperate need of redemption. And so I continue to pray, “Lord have mercy. Show us a new way to relate to one another where abuse no longer exists. Bring healing to all of those who have been wronged. Open the doors of repentance to any who perpetuate the evils of abuse.”

Comment Policy:Please remember that we, and all others commenting on this blog, are people. Practice kindness. Practice generosity. Practice asking questions. Practice showing love. Practice being human. If your comment is rude, it will be deleted. If you are constantly negative, argumentative, or bullish, you will not be able to comment anymore. We are the sole moderators of the combox.

Hello readers! We are looking forward to writing regularly again. We’ve missed interacting with you all. Unfortunately, Sarah’s health has continued to decline. Because of this, it may be a while before we’re writing very consistently again.

Given recent items in the news, we have decided to spend some time talking about sexual abuse. It’s an important topic for the Church as a whole. We are disheartened to know that so many Christians feel woefully under-equipped and underprepared to respond appropriately to allegations of sexual abuse. Additionally, many Christians and non-Christians make strong assertions about how they think both celibacy and homosexuality relate to sexual abuse. We’ve shared previously that Sarah is a survivor of sexual abuse. We’d like to use today’s post to kick off a series related to sexual abuse, starting with 20 things Christians need to stop saying about this topic. Over the past few days, we have been engaged in many conversations about the molestation scandal within the Duggar family. While we are not talking about the Duggar family specifically, we’ve heard everything on this list either in response to this scandal or during Sarah’s process of healing from sexual abuse.

1. “Sexual abuse can’t happen in my church or in my family.” The problem with this statement is that yes, sexual abuse can happen in any environment. The vast majority of abusers are people known by the child. It’s much more likely that an abuser will be someone you know and trust than a shadowy figure lurking at the playground.

2. “But he (or she) is such a good Christian and contributes a lot to our community.” If you think a “good Christian” isn’t capable of sexually abusing a child, then you seriously underestimate the power of sin. Abuse happens because few people suspect those deemed by the community to be morally upright. Abusers are people who have regular access to children because they have earned a community’s trust.

3. “It was only touching. That’s not really abuse.” This is equivalent to saying something like, “It was only a knife. There’s no way your life was in danger during that mugging.” No one has the right to minimize someone else’s trauma. What is more, a person might be describing an incident of inappropriate touching as a way of testing whether you are a safe person to share with more openly about other kinds of unwelcome sexual advances. If you have never experienced unwanted sexual touching, you cannot know how frightening it is.

4. “But he’s only a teenager.” / “But he’s an old man who is probably senile.” / “But (insert reason here) and because of that, it shouldn’t be held against him (or her).” Making excuses because of a person’s age or ability level serves no one. Teenagers need to be held accountable for their actions. Those who are otherwise not mentally competent should be protected from finding themselves in situations where they would be at risk for behaving inappropriately. Focusing on the perpetrator and how responsible he/she is belittles the experience of the victim. The victim’s suffering is not contingent on the perpetrator’s age, motivation, sex, etc.

5. “Talking about this will bring scandal upon the Church and our family.” If you have an abuser lurking around because no one is willing to do anything about it, you already have scandal in your church. The victim is not the cause of scandal.

6. “But it happened so long ago.” Trauma is trauma, and the healing process rarely follows a nice, neat timeline. It’s easy to excuse the perpetrator by saying that he/she shouldn’t be held accountable for deeds done a decade ago when you aren’t the person having to live with the lasting consequences of those deeds. Saying that abuse shouldn’t matter because it happened years ago invalidates the experience of the victim.

7. “Everyone makes mistakes.” Abuse isn’t a mistake. It’s often the result of a careful process to select, groom, and gradually escalate episodes of inappropriate contact. Abuse is deliberate. And it’s a crime.

8. “But your abuser is welcome at God’s table. Who am I to exclude?” For the love of all things holy and sacred, do not use the sacred in this way. Would you have a person over for dinner if you knew that person was stealing substantive sums of money from you? Would you willfully see a person on a weekly basis if you knew that every time you saw that person he or she would be berating you with a steady stream of insults? We believe that different Christian traditions should be able to decide who can approach their communion tables, but if a sex offender receives communion as a member of a congregation that should never be held over the head of an abuse survivor. Don’t focus on who is receiving communion. Focus on promoting accountability within your faith community.

9. “You must have done something to cause this.” No, no, no, and a hundred times more, no. This kind of willful ignorance re-traumatizes the victim, prevents other people from coming forward, and allows an abuser to go unchecked for that much longer. No victim ever causes his or her abuse to happen.

10. “If he was touching your breasts, you must’ve been old enough to have breasts and be a temptation to him.” Too often, Christians will go to amazing lengths to contort what happened so that it follows a convenient narrative of the female “temptress”: we sin because we are tempted; the best way to avoid being sinned against is to avoid being a temptation. When considered against the dynamics of how abuse works this line of thinking is, once again, willful ignorance. We will say more about this topic in a future post. For now we’ll say that Christians are generally helpful when a person says, “I have sinned,” but unfortunately clueless when a person comes forward with, “I have been sinned against.”

11. “It couldn’t have happened that way. You’re exaggerating. You’re lying.” Sometimes it’s easier to accuse victims of lying than it is to wrestle with the implications of their stories. People can assert that a victim is lying when, in reality, they are saying, “That couldn’t have happened. I don’t believe that it happened. I don’t want to believe that it happened. That’s absolutely horrible, it makes me sick to my stomach, and I don’t know what to do. I’m not going to think about it.” Never accuse a person of lying when he/she confides in you about an experience of abuse. If you believe the person who is claiming to have been abused, almost every time you are believing the right person.

12. “If you were really abused and it really wasn’t your fault, don’t worry: God protected your purity.” This kind of response misrepresents Christianity on a fundamental level. The goal of being a Christian is not to remain physically untouched before marriage. The goal of practicing Christianity is fully embodying Christ and coming into a deeper union with God. This message tells the victim, “An untouched body before marriage matters more than anything, and I don’t know how to square that with what happened to you, so I’m just going to say that God fixed it.”

13. “You need to be more forgiving.” Christians tend to be full of advice for sexual abuse victims. Advice like this is manipulation. It’s code for, “You just need to get over it. I’m done listening to you.” Unfortunately when it comes to sexual abuse, “forgiveness” is often used to hide the allegations as quickly as possible so that the family and community don’t have to think about the truth anymore.

14. “If you report this, nothing will be done about it anyway.” Authorities can respond to sexual abuse allegations in many ways depending upon the situation. Oftentimes, filing a report with the police is a necessary first step for taking other actions. Victims should be able to report what happened to them to the police if they choose to do so. A Christian should never encourage someone to remain silent.

15. “If you report this, it will only drag your reputation through the mud.” This sentiment is another way to blame the victim. It highlights that reporting sexual abuse can be a humiliating process. The better option would be to work on improving the process and making it less painful instead of steering the victim away from reporting altogether.

16. “You need to have more compassion for his wife and children. If you report this, you’ll be causing them pain.” It’s distressing how many people can think about cases of childhood sexual abuse from the alleged perpetrator’s perspective. Yes, a perpetrator’s spouse and children will experience pain when the truth is revealed. But whose fault is that? It’s the fault of the perpetrator. Reporting abuse can prevent other people from being victimized. Any pain experienced by a perpetrator’s family due to reporting is an extension of the perpetrator’s own sin.

17. “Going to the authorities is spiteful and vengeful. Jesus doesn’t want us to be spiteful and vengeful.” No, going to the authorities is not necessarily about spite and vengeance. It’s about protecting others and seeking accountability. It is irresponsible to use Jesus’ teachings to manipulate a victim into shutting up.

18. “If your parents didn’t report the abuse but you report it yourself, social services will think your parents are the abusers and take you away from them. The state persecutes good Christian families.” And this is just another way to get victims to shut up. Failing to report abuse is a serious matter. Parents who are aware of abuse and don’t report it are breaking the law irrespective of whether they are Christians. The state is not going to pull children away from a family unless the abuser lives in the home. This is a ridiculous lie created for the purpose of scaring children into silence.

19. “God will judge based on truth. Do you think the police will judge better than God?” This sentiment places full responsibility back on the victim’s shoulders. This kind of counsel can help an abuser hide easily and avoid any kind of consequences. The kingdom of God is both “already” and “not yet.” Building the kingdom of God means dealing with injustice in the here and now as well as having faith in divine justice.

20. “You and your abuser are the same because we are all sinners.” This line of thinking is dangerous. It prevents victims from saying, “I have been sinned against.” It normalizes and equalizes abuse as “just another sin” and blames the victim in the process. It is true that we are all sinners, but this is not an appropriate response to someone who has experienced sexual abuse.

It is our hope that more Christians will start thinking about how to help the victim journey through the entirely messy healing process. If someone confides in you about being abused, consider responding with something like, “It really means a lot to me that you would trust me enough to tell me about this. Have you told anyone else? How can we work together to help make sure that you’re safe?”

Stay tuned this week for more installments in our series on sexual abuse.

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